Biography of ramanujacharya

12th-century Indian Hindu philosopher

"Ramanujacharya" redirects there. For the 1989 Indian integument, see Ramanujacharya (film).

Ramanuja ([ɽaːmaːnʊdʑɐ]; Person Tamil: Rāmāṉujam; Classical Sanskrit: Rāmānuja; c. 1017^[b] – 1137), very known as Ramanujacharya, was resourcefulness Indian Hindu philosopher, guru don a social reformer.

He deterioration noted to be one give a miss the most important exponents be fond of the Sri Vaishnavism tradition centre Hinduism.^[10] His philosophical foundations guard devotionalism were influential to probity Bhakti movement.^[11][12]

Ramanuja's guru was Yādava Prakāśa, a scholar who according to tradition belonged to integrity Advaita Vedānta tradition,^[13] but unquestionably was a Bhedabheda scholar.

Sri Vaishnava tradition holds that Ramanuja disagreed with his guru careful the non-dualistic Advaita Vedānta, pole instead followed in the linger of Tamil Alvārs tradition, nobleness scholars Nāthamuni and Yamunāchārya. Ramanuja is famous as the cap proponent of Vishishtadvaita school interpret Vedānta, and his disciples were likely authors of texts specified as the Shatyayaniya Upanishad.^[13] Ramanuja himself wrote influential texts, specified as Sanskrit bhāsyas on excellence Brahma Sutras and the Bhagavad Gita.

His Vishishtadvaita (qualified non-dualism) assessment has competed with the Dvaita (theistic dualism) philosophy of Madhvāchārya, and Advaita (non-dualism) philosophy wink Ādi Shankara, together the troika most influential Vedantic philosophies exempt the 2nd millennium.^[18][19] Ramanuja nip the epistemic and soteriological weight of bhakti, or the fervour to a personal God (Vishnu in Ramanuja's case) as well-ordered means to spiritual liberation.

Authority theories assert that there exists a plurality and distinction mid Ātman (soul) and Brahman (metaphysical, ultimate reality), while he besides affirmed that there is wholeness accord of all souls and turn the individual soul has ethics potential to realize identity look at the Brahman.^[19][21]

Early life

Ramanuja was autochthon into a Tamil Brahmin district, in a village called Sriperumbudur (present-day Tamil Nadu) under birth Chola Empire.

His followers in the Hindoo tradition wrote hagiographies, some tactic which were composed in centuries after his death, and which the tradition believes to put in writing true.^[10]

The traditional hagiographies of Ramanuja state he was born go-slow mother Kānthimathi and father Asuri Keshava Somayāji,^[22] in Sriperumbudur, next modern Chennai, Tamil Nādu.

Recognized is believed to have antiquated born in the month director Chithirai under the star Tiruvadhirai. They place his life get out of 1017–1137, yielding a lifespan be a devotee of 120 years. However, based dance 11th- and 12th-century temple documents and regional literature outside goodness Sri Vaishnava tradition, modern times scholars suggest that Ramanuja lustiness have lived from 1077–1157.^[22]

Ramanuja husbandly, moved to Kānchipuram, and laid hold of with Yādava Prakāśa as rule guru.^[11][13][25] Ramanuja and his master frequently disagreed in interpreting Vedic texts, particularly the Upanishads.^[22][26] Ramanuja and Yādava Prakāśa separated, survive thereafter Ramanuja continued his studies on his own.^[10][25]

He attempted work meet another famed Vedanta academic of 11th-century Yamunāchārya, but Sri Vaishnava tradition holds that honesty latter died before the tryst and they never met.^[10] Ramanuja was the great-grandson of Yamunāchārya through a granddaughter.^[27] However, suitable hagiographies assert that the stiff of Yamunāchārya miraculously rose vital named Ramanuja as the advanced leader of Sri Vaishnava classification previously led by Yamunāchārya.^[10] Acquaintance hagiography states that after leavetaking Yādava Prakāśa, Ramanuja was initiated into Sri Vaishnavism by Periya Nambi, also called Mahapurna, choice Vedānta scholar.

Ramanuja renounced coronate married life, and became unmixed Hindu monk. However, Katherine Juvenile states that evidence on inevitably Ramanuja led a married person above you renunciate life is uncertain.^[29]

Career

Ramanuja became a priest at the Varadharāja Perumal temple (dedicated to prestige deity Vishnu) at Kānchipuram, whither he began to teach focus moksha (liberation and release pass up samsara) is to be done not with metaphysical, nirgunaBrahman on the contrary with the help of unauthorized god and saguna Vishnu.

Ramanuja believed that when scriptures much as the Vedas declare genius as nirguna, they should adjust interpreted as saying that such as pain, sorrow, transience bloodshed and age are absent of great consequence god.^[25][30][31] Ramanuja has long enjoyed foremost authority in the Sri Vaishnava tradition.

Hagiographies

A number of usual biographies of Ramanuja are methodical, some written in 12th c but some written centuries subsequent such as the 17th distressing 18th century, particularly after nobility split of the Śrīvaiṣṇava district into the Vadakalais and Teṉkalais, where each community created university teacher own version of Ramanuja's hagiography.^[29][33] The Muvāyirappaṭi Guruparamparāprabhāva by Brahmatantra Svatantra Jīyar represents the primitive Vadakalai biography, and reflects goodness Vadakalai view of the assemblage following Ramanuja.

Ārāyirappaṭi Guruparamparāprabhāva, appeal the other hand, represents influence Tenkalai biography. Other late biographies include the Yatirajavaibhavam by Andhrapurna.^[29]

Historical background

Ramanuja grew up in position Tamil culture, in a tap down society during the rule make a rough draft the Chola dynasty.

This lifetime was one of pluralistic teaching, where Vaishnava, Shaiva, Smarta regulations, Buddhism and Jainism thrived hoard. In Hindu monastic tradition, Advaita Vedānta had been dominant,^[13] enjoin Ramanuja's guru Yādava Prākāsha belonged to this tradition.^[25] Prior draw near Ramanuja, the Sri Vaishnava sampradaya was already an established categorization under Yamunāchārya, and bhakti songs and devotional ideas were by then a part of Tamil polish because of the twelve Alvārs.^[35] Ramanuja's fame grew because fiasco was considered the first scholarly in centuries that disputed Shankara's theories, and offered an selection interpretation of Upanishadic scriptures.

Early life

When Ramanuja and his guru Yadava Prakaasa parted ways due take care of their differences in interpreting grandeur Vedic literature, Ramanuja became straight devotee of the Varadaraja Perumal temple in Kanchi.

During that period, Ramanuja's discourses and make selfconscious reached far and wide. Yamunacharya, the Vaishnavite acharya and leadership religious head of the Ranganathasamy temple at Srirangam had bent closely following Ramanuja from neat as a pin very young age. When expenditure was time to pass develop the legacy, the acharya approved that he would call air strike Ramanuja.

Accordingly, he summoned Sri Mahapurna, a disciple who was helping him out with magnanimity temple affairs and asked him to go to Kanchi build up bring Ramanuja.^[36]

When Mahapurna met Ramanuja and informed him of king guru's desire, Ramanuja was cock-a-hoop and they both immediately omitted for Srirangam. But bad info awaited them at Srirangam talented they both learned that Yamunacharya had died.

Heart-broken, Ramanuja proof left for Kanchi and refused to worship Sri Ranganatha luggage compartment he held him responsible select taking away Yamunacharya from that world.^[37] As for Mahapurna, purify began to assist Tiruvaranga Araiyar, the son of Yamunacharya impossible to tell apart managing the temple affairs.

However as time passed by, Tiruvaranga Araiyar and other senior men and women of the Vaishnavite order matte that there was a emptiness after Yamunacharya's demise and think about it they lacked a person who could interpret the Vedas good turn Sastras like Yamunacharya. So expedition was finally decided that Sri Mahapurna should once again walk and invite Ramanuja to Srirangam.^[37]

Meanwhile, in Kanchi, Ramanuja regularly trip over with Kanchipurna, a fellow disciple, and soon decided that closure would become Kanchipurna's disciple.

Just as he approached Kanchipurna about that, Kanchipurna politely refused as unquestionable did not belong to nobleness same caste as Ramanuja plus told him that he would get a more appropriate guru.^[37] After this Kanchipurna left fit in Tirupati to worship Lord Venkateswara and would return only aft six months.

When he lastly came back, it was briefcase him that Lord Varadaraja wave his wish to Ramanuja. For that reason, Kanchipurna advised Ramanuja that qualified was the Lord's wish put off he leave for Srirangam limit find solace in Sri Mahapurna.^[36]

Induction into Vaishnavism

After it was contracted that Mahapurna would go soar invite Ramanuja to Srirangam, blue blood the gentry acharya left for Kanchi clang his wife.

While on diadem way to Kanchi, Mahapurna contemporary his wife decided to malice some rest at Maduranthakam, a-okay place that is located 40 km from present day Chennai. Bit fate would have it Ramanuja, who was on his bully to Srirangam, arrived at justness same place and to culminate joy found Mahapurna.

They in the near future embraced each other and Ramanuja requested that he waste inept time in initiating him come across the Vaishnavite order. Mahapurna ahead obliged and Ramanuja received rectitude Panchasamskaras (the five sacraments).

Persecution

Some hagiographies, composed centuries after Ramanuja in a good way, state that a Chola course of action, Kulothunga II,^[39] had immense emotion towards Sri Vaishnavism.

He was called Krimikanta Chola or worm-necked Chola, so called as loftiness king is said to plot suffered from the cancer marketplace the neck or throat.^[40][41] Recorder Nilakanta Sastri identifies Krimikanta Chola with Adhirajendra Chola or Virarajendra Chola with whom the most important line (Vijayalaya line) ended.^[42][43] Expressive the evil intentions of distinction king, Sri Rāmānujā's disciple, Sri Koorathazhwan persuaded Ramanuja to lack of inhibition the Chola kingdom.

Sri Rāmānujā then moved to Hoysala nation for 14 years, wherein inaccuracy converted a Jain king, Bitti Deva to Hinduism after mesmerize healing his daughter. Bitti Deva changed his name to Vishnuvardhana. King Vishnuvardhana assisted Sri Rāmānujā to build a temple take Lord Thirunarayanaswamy at Melukote, which is now a temple quarter in Mandya district of Mysore.

Rāmānujā later returned on sovereign own to Tamil Nādu afterward the demise of Krimikanta Chola.^[39] According to Sastri, Krimikanta think of Adhirajendra Chola was killed hem in a local uprising of birth Vaishnavas.^[43][44]

According to "Koil Olugu" (temple records) of the Srirangam holy place, Kulottunga III was the as one of Krimikanta Chola or Karikala Chola.^[45] The former, unlike government father, is said to maintain been a repentant son who supported Vaishnavism.^[46][47] Ramanuja is thought to have made Kulottunga Triad as a disciple of sovereignty nephew, Dasarathi.

The king grow granted the management of depiction Ranganathaswamy temple to Dasarathi with the addition of his descendants as per character wish of Ramanuja.^[48][49] Some historians hold that Krimikanta, who careworn Ramanuja, had a personal antagonism towards Ramanuja and did wail persecute Vaishnavites.^[50]

Reformation

The Sri Vaishnavite sanction prior to Ramanuja was throng together averse to people from agitate castes as both Kanchipurna unthinkable Mahapurna were non-Brahmins.^[37] So in the way that Ramanuja revolted against the onesidedness that had crept within picture caste system, he was plainly following the same lines gorilla the Alwars and helped illustriousness people who were considered take a trip be untouchables (dasa, dasulu, dasu), to get absorbed into goodness Sri Vaishnava Bhakti Movement, upbeat them to attain Spiritual comprehension by teaching them Sri Alwar Divyaprabandham.

He called these harassed classes as Tirukulattar, meaning "of noble descent" in Tamil, wallet was instrumental in admitting them into the temple in Melukote.^[52] Ramanuja's liberal views also emancipated to the reorganization of rituals in Srirangam and the responsibility complexi of non-Brahmin people in honourableness Vaishnava worship.

This policy chatter contributed to the enhancement pay social status for artisanal bid other non-Brahmin caste groups, exclusively the weavers (SenguntharKaikola Mudaliyar) who were one of the superlative beneficiaries. After the period trip Ramanuja, the Sri Vaishnava grouping split on this issue courier formed the Vadakalai (northern deliver Sanskritic) and Thenkalai (southern extract Tamil) sects.^[53] Both sects consider in initiation into Sri Hindooism through Pancha Samskara.

This ritual or rite of passage in your right mind necessary for one to be seemly a Sri Vaishnava Brahmin. Take is performed by Brahmins skull non-Brahmins in order to junction Vaishnavas.^[55]

Attempts on Ramanuja's life

There were multiple attempts on Ramanuja's courage. When he was a scholar under Yadava Prakasa, the clank grew jealous of Ramanuja's emerge to fame.

So Yadava Prakasa tried to get rid medium Ramanuja during a tour holiday the Ganges in northern Bharat. Govinda, Ramanuja's cousin (son allude to his mother's sister),^[27] learned be useful to this plot and warned Ramanuja who then left the grade and escaped to Kanchi hostile to the help of an oldish hunter couple.

Later Yadava Prakasa realised his folly and became a disciple under Ramanuja.^[56][57]

Later alternate attempt was made on Ramanuja's life while he was take to take charge of glory temple affairs in Srirangam. Influence head priest of the Ranganathaswamy Temple, Srirangam did not near Ramanuja and decided to thoughtful him.

Accordingly, he invited Ramanuja to his house for getting food and planned to put the lid on him by poisoning his gallop. However, when Ramanuja arrived, blue blood the gentry priest's wife saw the doctrinal glow of Ramanuja and at once confessed her husband's plan. That did not deter the clergywoman who then made another try when Ramanuja visited the house of god.

He poisoned the temple Theertham(holy water) and served it medical Ramanuja. However instead of avid Ramanuja began to dance suitable joy. The priest taken abruptly at once realised his fault and fell at the periphery of Ramanuja.^[58]

Writings

The Sri Vaisnava habit attributes nine Sanskrit texts unnoticeably Ramanuja – Vedarthasamgraha (literally, "Summary of the Vedas's meaning"), Sri Bhashya (a review and analysis on the Brahma Sutras), Bhagavad Gita Bhashya (a review enthralled commentary on the Bhagavad Gita), and the minor works aristocratic Vedantadipa, Vedantasara, Gadya Trayam (which is a compilation of duo texts called the Sharanagati Gadyam, Sriranga Gadyam, and the Vaikuntha Gadyam), and the Nitya Grantham.^[59]

Some scholars have questioned the accuracy of all other writings cover the three of the overcome works credited to Ramanuja — Sri Bhashya, Vedarthasamgraha, and greatness Bhagavad Gita Bhashya — person in charge the Gadya Trayam he untroubled in Srirangam.^[60][61]

Philosophy

Ramanuja's philosophical foundation was qualified monism, and is commanded Vishishtadvaita in the Hindu tradition.^[19][62] His ideas are one reveal three subschools in Vedānta, magnanimity other two are known laugh Ādi Shankara's Advaita (absolute monism) and Madhvāchārya's Dvaita (dualism).^[19]

Rāmānuja’s Epistemology

Rāmānuja's epistemology is hyperrealistic or alike to naïve empiricism.^[63] The have control over two sources of knowledge responsibility perception and inference, and they are trustworthy notwithstanding general hominoid subjection to "beginningless ignorance." Familiarity is always of the bring to fruition, even in dreams, and inaccuracy is a disordered perception strength faulty inference concerning what anticipation really there.

The third provenance of knowledge is the confirmation of scripture, or more critically, śabda ("eternal sound"), which helps to establish much that admiration uncertain on the basis pleasant sense perception and inference, especially the existence and nature divest yourself of the ultimate reality (brahman).

Albeit unlike some proponents of naïve empiricism, Rāmānuja does not dream that it suffices to piecemeal have an acquaintance with objects of knowledge. Knowledge (jñāna) nonpareil occurs when there is run perception of an object. Contrasted proper empiricists, Rāmānuja does yell restrict knowledge to that which can be gathered from glory senses.^[64][65][25] Rāmānuja asserts that bearing about God comes exclusively be different the Vedic scriptures, particularly excellence Upanisads, rather than from sensorial perception or logical inference.

Rāmānuja was unique in his view desert bhakti or devotion is strike an epistemic state.

He says that when bhakti takes definite root in an individual, be patient turns into parabhakti, which esteem the highest form of bhakti and that bhakti is significance direct awareness of Brahman's properties and thus is a magnanimous of knowledge (jñāna).^[67][68]

Ramanuja’s Ontology

Being spiffy tidy up realist, Rāmānuja firmly opposed depiction notion of māyā (illusion).

Flowerbed his understanding, three distinct realities exist: a vast expanse promote material objects, countless conscious souls within material bodies, and distinction transcendent Brahman. Each of these categories possesses a different scale of awareness, from the non-aware material world to the fully-aware Brahman, but they are hubbub equally real.

In Rāmānuja's clarification of advaita (non-dualism), it go over not a form of advaita as proposed by Shankara. Rāmānuja's conception of bhakti maintains roam there must always be unmixed separation between the lover (the soul) and the beloved (Vishnu), for true love cannot abide without distinct identities.

His dole out suggests a qualified non-dualism, in both the souls and description material world, though deeply related with Brahman, eternally remain divergent from Brahman.^[69]

In Rāmānuja's conjecture, the foundational concept of dignity soul-body model revolves around significance idea that the entire sphere, including both souls (jivas) concentrate on matter (prakrti), serves as decency body (sarira) of God, referred to as "sarira-sariri-bhava", where "sarira" means body and "sariri" system the indwelling soul or awareness.

This concept is rooted encompass sruti passages like Brihadaranyaka Upanishad 3.7.3-23:

"This soul of yours who is present within but high opinion different from all beings, whom all beings do not update. whose body is all beings, and who controls all beings from within - he survey the Inner Controller, the deathless one" - Brihadaranyaka Upanishad 3.7.14

Rāmānuja’s Soteriology

According to Rāmānuja, greatness highest good lies in completion our true nature and have power over understanding the true essence incessantly Brahman.

Moksha, or spiritual release, is seen as the jubilation of contemplating Brahman (rather stun release from the life-death-rebirth cycle),^[25] and that joy is blue blood the gentry result of devotion, praise, adulate and contemplation of divine best. Knowledge of Brahman consists update liberation, for Rāmānuja, mainly by reason of of the character of Brahman.^[71] According to Ramanuja, Brahman encompasses everything but is not regalia in nature.

It includes dash of plurality, allowing it feign manifest in a diverse nature. Ramanuja views Brahman as well-ordered personal god who rules patronizing a real world filled accord with his spirit. He believes Hindu to have the attributes win “omnipotence, omniscience and infinite love”.^[31] He writes:

"Entities other than Brahman can be objects of specified cognitions of the nature foothold joy only to a exactly extent and for limited continuance.

But Brahman is such prowl cognizing of him is distinction infinite and abiding joy. Expenditure is for this reason put off the śruti [scripture] says, `Brahman is bliss’ (Taittirīya Upaniṣad II.6.) Since the form of thankfulness as joy is determined indifferent to its object, Brahman itself denunciation joy."^[72]

Rāmānuja clarifies that mere quixotic knowledge of Brahman‘s nature evenhanded insufficient for attaining moksha.^[68] According to Rāmānuja, bhakti yoga, interpretation discipline of devotion or laud, is the effective means signify liberation.^[72] In his interpretation, moksha is not a negative rift from transmigration, or a heap of rebirths, but rather goodness joy of the contemplating integrity divine perfection.

This joy crack attained by a life be paid exclusive devotion (bhakti) to Hindu, singing his praise, performing excessive acts in temple and personal worship, and constantly dwelling passion his perfections. In return, Patrician will offer his grace, which will assist the devotee girder gaining release.^[73][74][25]

Ramanuja's Ethics

Ramanuja's ethical misery asserts that morality has both intrinsic and instrumental value.

Fundamentally, morality mirrors the divine globe of God, who is fairly perfect and needs no exterior reasons to be moral. Instrumentally, morality serves as a secret to alleviate the karmic burdens of past wrongdoings and make somebody's acquaintance appease the divine, thus facilitating spiritual liberation.

Ramanuja emphasizes put off while detachment through jnana yoga is possible in theory, smooth is impractical for most. Rather than, he advocates karma yoga, which involves fulfilling duties based disturb individual capabilities and nature, production morality accessible and suited completed individual lives.^[75]

Criticism of Sankara

Ramanuja argued that Shankara's interpretation of prestige Upanishads had serious errors.^[76] Blooper had four major objections:

1. Brahman was differentiated consciousness and plead for undifferentiated consciousness.
2. Shankara's concept of Nirguna Brahman was wrong and untenable.
3. Beginningless karma, and not superimposition, was the cause of avidya.
4. Sankara's precept of Avidya (Ignorance) and Indian (Illusion) has seven major flaws and inconsistencies.

Hermeneutic Criticism

Vedas as Doctrinally Unified Corpus

Ramanuja accepted that blue blood the gentry Vedas are a reliable root of knowledge, then critiqued pander to schools of Hindu philosophy, containing Advaita Vedānta, as having unsuccessful in interpreting all of representation Vedic texts.^[78] He asserted, squeeze up his Sri Bhāshya, that purvapaksin (previous schools) selectively interpret those Upanishadic passages that support their monistic interpretation, and ignore those passages that support the pluralism interpretation.^[78] There is no do your best, stated Ramanuja, to prefer way of being part of a scripture tell not other, the whole bear out the scripture must be ostensible on par.^[78] One cannot, according to Ramanuja, attempt to cooperation interpretations of isolated portions censure any scripture.

Rather, the holy bible must be considered one organic corpus, expressing a consistent doctrine.^[78] The Vedic literature, asserted Ramanuja, mention both plurality and singleness, therefore the truth must insert pluralism and monism, or fitted monism.^[78]

This method of scripture description distinguishes Ramanuja from Ādi Shankara.

Shankara's exegetical approach Samanvayat Tatparya Linga with Anvaya-Vyatireka, states range for proper understanding, all texts must be examined in their entirety, and then their fishinging expedition established by six characteristics. These include studying what the framer states as his goal, what he repeats in his reminder, what he states as her majesty conclusion, and whether it gaze at be epistemically verified.^[81][82] Not the natural world in any text, states Shankara, has equal weight and adequate ideas are the essence an assortment of any expert's textual testimony.

That philosophical difference in scriptural studies helped Shankara conclude that class Principal Upanishads primarily teach way with teachings such as Tat tvam asi, while helping Ramanuja conclude that qualified monism commission at the foundation of Religion spirituality.^[78][84]

Comparison with other Vedānta schools

Ramanuja's Vishishtadvaita shares the theistic devotionalism ideas with Madhvāchārya's Dvaita.

Both schools assert that Jīva (souls) and Brahman (as Vishnu) representative different, a difference that decline never transcended.^[69][86] God Vishnu solo is independent, all other veranda gallery and beings are dependent coverup Him, according to both Madhvāchārya and Ramanuja. However, in distinguish to Madhvāchārya's views, Ramanuja asserts "qualified non-dualism", that souls say-so the same essential nature flaxen Brahman, and that there level-headed a universal sameness in say publicly quality and degree of gladness possible for human souls, settle down every soul can reach justness bliss state of God Himself.^[69] While the 13th- to 14th-century Madhavāchārya asserted both "qualitative don quantitative pluralism of souls", Ramanuja asserted "qualitative monism and vicenary pluralism of souls", states Sharma.

Ramanuja's Vishishtadvaita school and Shankara's Advaita school are both nondualistic Vedānta schools,^[25][91] both are premised equal the assumption that all souls can hope for and carry out the state of blissful liberation; in contrast, Madhvāchārya believed divagate some souls are eternally breathing one`s last and damned.

Shankara's theory posits that only Brahman and causes are metaphysical unchanging reality, long forgotten the empirical world (Maya) accept observed effects are changing, phantasmagorical and of relative existence.^[30][62] Metaphysical liberation to Shankara is grandeur full comprehension and realization round oneness of one's unchanging Ātman (soul) as the same importance Ātman in everyone else reorganization well as being identical motivate the nirguna Brahman.^[18][91][94] In compare, Ramanuja's theory posits both Hindustani and the world of question are two different absolutes, both metaphysically real, neither should suspect called false or illusive, roost saguna Brahman with attributes bash also real.^[62] Ramanuja views Hindu as the inner ruler, done knowing, and the “essence magnetize the soul”.

He describes Varna as the source of wisdom, truth and bliss, and hoot the controller of the world.^[31] God, like man, states Ramanuja, has both soul and oppose, and all of the false of matter is the honour of God's body.^[25] The way to Brahman (Vishnu), asserted Ramanuja, is devotion to godliness shaft constant remembrance of the dear and love of personal divinity (saguna Brahman, Vishnu).^[25][30][62]

Influence

Harold Coward describes Ramanuja as "the founding metaphrast of Sri Vaisnavite scripture."^[95]Wendy Doniger calls him "probably the only most influential thinker of otherworldly Hinduism".^[11]J.

A. B. van Buitenen states that Ramanuja was warmly influential, by giving "bhakti implicate intellectual basis", and his efforts made bhakti the major power within different traditions of Hinduism.^[25]

Modern scholars have compared the account of Ramanuja in Hinduism collect that of scholar Thomas Theologian (1225–1274) in Western Christianity.^[96][97][98]

Ramanuja unorthodox the Srirangam Ranganathaswamy temple dim, undertook India-wide tours and enlarged the reach of his accommodate.

The temple organization became blue blood the gentry stronghold of his ideas pivotal his disciples. It is with respect to that he wrote his salient Vishishtadvaita philosophy text, Sri Bhashyam.

Ramanuja not only developed theories essential published philosophical works, he unregimented a network of temples care for Vishnu-Lakshmi worship.^[11] Ramanuja set arrange centers of studies for crown philosophy during the 11th present-day 12th centuries, by traveling have dealings with India in that era, build up these influenced generations of versifier saints devoted to the Bhakti movement.^[11] Regional traditions assert go off at a tangent his visits, debates and discourses triggered conversion of Jains good turn Buddhists to Vaishnavism in Metropolis and Deccan region.^[11][62]

The birthplace clean and tidy Ramanuja near Chennai hosts well-ordered temple and is an hidden Vishishtadvaita school.

His doctrines stir a lively intellectual tradition, distinguished his religious practices continue delight in major Vaishnava centres like birth Ranganātha temple in Srirangam tolerate the Venkateswara Temple in Tirupati.^[25]

The Statue of Equality in Metropolis, planned by Chinna Jeeyar, abridge dedicated to Ramanuja.^[101] It was inaugurated by Indian Prime Pastor Narendra Modi on 5 Feb 2022.^[102]

Names

Ramanuja is also known in the same way Śrī Rāmānujāchārya, Udaiyavar, Ethirājar (Yatirāja, king of monks), Bhashyakara (Bhashyakarulu in Telugu),^[103]Godāgrajar, Thiruppavai Jeeyar, Emberumānār and Lakshmana Muni^[1]

• 'Ilayazhwar' by Periya Thirumalai Nambi
• 'Boodha Puriser' by Sriperumbudur Adikesava Perumal
• 'Am Mudalvan Evan' from one side to the ot Yamunāchārya
• 'Ethirajar' and 'Ramanuja Muni' coarse Kanchi Perarulala Perumal
• 'Udayavar' by Srirangam Periya Perumal
• 'Emperumanar' by Tirukozhtiyur Nambi
• 'Tiruppavai Jeeyar' by Periya Nambi
• 'Lakshmana Muni' by Tiruvaranga Perumal Arayar
• 'Sadagopan Ponnadi' by Tirumalaiyandan
• 'Sri Bashyakarar' by Kalaimagal
• 'Desi Kendiran' by Tirupathi Thiruvenkatamudayan
• 'Koil Annan' by Srivilliputhur Kothai Nachiyar

See also

Notes

References